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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04468	A defence of the Apologie of the Churche of Englande conteininge an answeare to a certaine booke lately set foorthe by M. Hardinge, and entituled, A confutation of &c. By Iohn Iewel Bishop of Sarisburie.	Jewel, John, 1522-1571.; Jewel, John, 1522-1571. Apologia Ecclesiae Anglicanae. English.; Harding, Thomas, 1516-1572. Confutation of a booke intituled An apologie of the Church of England.	1567 (1567)	STC 14600.5; ESTC S112182	1,137,435	832

woordes Cibus iuxta id quod habet materiale This is Forges stuffe This is Homble and shameful corruption to deceiue the ignorante He that kn●we not M. Hardinges modestie and manner of writinge woulde thinke these Tragical termes shoulde beare somme weight For sober menne seldome vse thus to crie without somme cause Touchinge these woordes Cibus Panis Materiale Materia if there be any thinge that maie mislike him it shal be laweful for him to refourme the same to vse either the one woorde or the other at his pleasure Wee stande onely vpon the Substance of mater and seeke no sutche wanton aduantages by shifte of woordes Neuerthelesse Origen him selfe as it appeareth was not so dangerous in the case For whereas M. Hardinge so sharply ouerlooketh vs for once vsinge this woorde Panis in steede of Cibus Origen him selfe vseth the same woorde Panis Seuen times togeather in the selfe same place without reproufe Like as S. Paule also fiue times in one place calleth it Panis And S. Cyril calleth the portions thereof fragmenta Panis peeces of Breade And yet were none of these euer condemned therefore as Corrupters and Falsifiers But I beséeche you M. Hardinge if this woorde Cibus Meate whiche Origen vseth and you séeme to allowe were not Breade what kinde of Meate then wil you cal it Pleashe Fishe or Fruite I trowe it was not You safe Origen meante thereby your Fourmes and Accidentes and Shevves of Breade Nowe verily this was but a quaisy Meate and I marueil that euer any wise man woulde cal it Meate Irenaeus saithe Of the same Meate is increased and consisteth the Substance of Our Fleashe And Rabanus saithe Sacramentum in alimentum Corporis redigitur The Sacramente whiche is the Breade is turned into Our Bodily nourishemente Touchinge the other fowle faulte M. Hardinge saithe his Accidentes and Qualities be thinges Material but the Mater it selfe he saithe they be not But where learned he this strange Doctrine What Diuine what Philosopher what Logician what Sophister what wise man euer taught him thus to saie Certainely Accidentes and Qualities be Accidentales Formae and in the Scholes are called thinges Formal whiche are as farre from thinges Material as Fire from Water Notwithstanding these menne haue power to make of Accidentes Substance Of Fourmes Maters Of thinges Formal thinges Material and of one contrarie to make another al this onely of them selues without any manner other Authoritie M. Hardinge saithe that the Meate whereof Origen speaketh is a Material for this is the Light and clearenesse of his Eloquence but not Materia and by this pretie distinction he thinketh the whole mater is fully discharged And emongste the ignorante that cannot iudge perhaps he maie seeme to saie somewhat But Origen him selfe that beste vnderstoode his owne meaninge calleth the same Meate in the same place by expresse and plaine woordes not onely a thinge Material but also the very Mater of Breade it selfe His woordes be these Nec Materia Panis sed super illum dictus sermo est qui prodest non indignè Domino comedenti It is not the Mater of the Breade but the woorde spoken ouer it that profiteth him that Eateth not vnwoorthily for the Lorde Nowe Iudge thou indifferently Gentle Reader how iust causes M. Hardinge had to moue these Tragedies Further he saithe It liked our filthy Sprite with vile woordes to bringe the Holy Mysteries into contempte and therein doo the Diuel great seruice O M. Hardinge some other speache would better become a man of your grauitie Sutche liquoure seldome floweth from the Sprite of God We neither encrease or diminishe nor any waie alter the woordes of Origen but laie them foorth plainely and simply as we finde them For thus he writeth Ille Cibus qui sanctificatur per Verbū Dei per Obsecrationem iuxta id quod habet Materiale in Ventram abit in secessum eijcitur Coeterùm iuxta precationē quae illi accessit pro portione Fidei fit vtilis The Meate that is Sanctified by the Woord of God and by Praier according to that Material parte that is in it passeth into the belly and so foorth into the Priuie c. If there be any Filthinesse or Villanie herein it is this Ancient Fathers whom ye ought not so vncourteously to reuile for Vncleanenesse of Sprite it is not ours Howe be it this is not Origens onely Iudgemente but the general and agréeable Doctrine of al others the Catholique Fathers And to allege one in stéede of many S. Augustine saithe as he is before alleged Si ad res ipsas quibus Sacramenta tractantur animum conferamus quis nesciat eas esse corruptibiles Si ad id quod per illas res agitur quis non videat non posse corrumpi If wee consider the thinges them selues wherein the Sacramentes be Ministred who knoweth not that they be thinges corruptible But if wee consider the thinge that is wrought thereby who seethe not that it cannot be corrupted The Holy Fathers speake not thus of Christes Body but of the Breade whiche is the Sacramente of Christes Body So saithe S. Ambrose Non iste Panis qui vadit in Corpus sed Panis Vitae Aeternae qui animae nostra Substantiam fulcit The Breade that I meane is not this Breade of the Sacramente that passeth into the Body but the Breade of Euerlastinge Life that maineteineth the Substance of the Soule Nowe if there were sutche filthinesse as you haue imagined in the Holy Learned Bishoppes and Doctours of the Churche for vtteringe these and other like woordes of the corruptible Creatures of Breade and Wine what cleane Sprite then is there in them that speake so filthily of Christes Body it selfe beinge nowe Vncorruptible and Glorious at the Right Hande of the Father Hereof I had occasion to speake sommewhat in my Former Replie Alexander of Hales saithe Quidam dicunt vbicunque ponantur Species siue in mundo loco siue in immundo siue in Ventre Muris ibi est Corpus Christi Somme saie where so euer the Fourmes or Accidentes be laide whether the place be cleane or vncleane yea though it be in the Mouses belly yet there is the Body of christe Againe he saithe Si Canis vel Porcus deglutiret Hostiam Consecratam integram non video quare Corpus Domini non simul traijceretur in ventrem Canis vel Porci If a Dogge or Hogge shoulde swallowe downe the Hoste Consecrate beinge whole I see no cause to the contrarie but the Body of Christe maie passe withal into the belly of the Dogge or of the Hogge Likewise your owne Clemens whom ye so often cal the Apostles Felowe writeth thus Ne Murium stercora inter fragmenta Dominicae Portionis appareant Let not Mise dounge be founde emong the fragmentes or peecces of the Lordes Portion Hée meaneth the Sacramente Your owne Catholique allowed Glose saith Corpus Christi potest euomi The Body

Kingedome of God but rather Shutte it The Apologie Cap. 7. Diuision 1. And touchinge the Keies wherewith they maie either Shutte or Open the Kingdome of Heauen wee with Chrysostome saye They be the Knowledge of the Scriptures with Tertullian we saie They be the Interpretation of the Lawe and with Eusebius wee cal them the Woorde of GOD. M. Hardinge The let where by the whole Nature of man is shutte out of Heauen by the sinne of our Firste Parent is taken a wait by the Passion of Christe But because before that benefite be receiued Heauen yet remaineth shutte bothe for sinne Originall contracted and sinne actual committed wee haue neede of the Sacramentes and Keies of the Churche The Holy Fathers for good considerations grounded vpon Scripture haue diuided the Keies into the Keie of Order and the Keie of Iurisdiction And either of them into the Keie of Knowledge whiche they call also the Keie of Discretion and into the Keie of Power To these Defenders wee saie that they confounde the Keies and seme not to knowe what the Keies are Verely these be not onely the knowledge of the Scriptures nor the Interpretation of the lawe nor the VVorde of God although these also doo open or shute the Kingedome of Heauen in their kinde as Chrysostome Tertullian and Eusebius maye well saye and not onely these but also Miracles and Plagues and all other thinges whiche prepare the will or vnderstandinge of man whereby hee maye receiue the benefite of those moste principall Keies that nowe wee speake of The B. of Sarisburie Gentle Reader for the better vnderstandinge hereof it may please thée to consider that the Woorde of God according to the sundrie effectes and properties thereof hath sundrie names For example For that it encreaseth and multiplieth it is called Seede For that it cutteth the Harte and diuideth the Fleash from the Sprite it is called a Swerde For that it taketh and encloseth vs and bringeth vs togeather it is called a Nette For that it wassheth vs cleane it is called Water For that it Enflameth vs it is called Fire For that it Féedeth vs it is called Breade And euen so for that it openeth and geueth vs an entrie into the House it is called the Keie This House is the Kingedome of Heauen Christe is the Doore the Woorde of GOD is the Keie For thus saieinge M. Hardinge telleth vs Wee confounde maters and séeme not to knowe what wée saie Notwithstandinge herein we imagine nothinge of our owne but onely reporte the very Woordes and Sentences of the Ancient Learned Catholique Fathers Tertullian saithe Quam Clauem habebant Legis Doctores nisi Interpretationem Legis What Keie had the Doctours of the Lawe sauinge the Exposition of the Lawe S. Hierome saithe Duces Ecclesiae habent Claues Scientiae vt aperiant Scripturas creditis sibi Populis Vnde praecipitur vt Magistri aperiant Discipuli ingrediantur The Captaines of the Churche haue the Keies of Knowledge to open the Scriptures vnto the People to them committed Therefore Commaundement is geuen that the Maisters should open and the Scholars shoulde enter S. Ambrose saithe Remittuntur peccata per Dei Verbum cuius Leuites est Interpres Sinnes be forgeuen by the Woord of God the Expounder whereof is the Priest Thus these and other like Ancient Fathers haue opened the meaninge of these Keies And yet were they neuer therfore condemned of ignorance as menne y● wiste not what they saide Certainely Chrysostome saithe Clauis est Scientia Scripturarum per quam aperitur Ianua Veritatis The Keie is the knowledge of the Scriptures whereby is opened the gate of the Truthe And S. Augustine saithe Clauis est dicenda qua ad Fidem pectorum dura reserantur That ought to be called the Keie where with the hardnesse of mennes hartes is opened vnto Faithe Here hath M. Hardinge wel multiplied and encreased his Keies and hathe brought vs foorthe a whole bunche of them altogeather The Keies of Orders The Keies of Iurisdiction The Keies of Discretion The Keies of Power The keies moste Principal and the Keies not so principal And thus hath he keies of Order without Iurisdiction and keies of Iurisdiction without Order keies of Discretion without Power keies of Power without Discretion And al these prety shiftes of keies hath he diuised to auoide Confusion and to make vp his tale as if the Popes Crosse Keies were not sufficient Plagues and Miracles and I knowe not what thinge els are brought foorthe vnto vs in the likenesse of Keies And this distinction and limitation of Keies saithe he hath vpon good considerations benne diuised by the Holy Fathers And yet of al these Holy Fathers for modesties sake he nameth none What answeare were it beste to make to sutche Vanities In deede when the right Keie of Knowledge was loste and gonne it was time to diuise some other pretie Pikelockes to woorke the feate Bonauentura hereof writeth thus as it is partely alleged before Omnes ferè Sacerdotes ita sunt simplices idiotae post susceptionem Sacerdotij sicut anté Dicendum ergo quòd Scientia non est Clauis Principalis nec per se sed prout iuncta est Authoritati Ligandi vel soluendi Et haec Clauis non est de Esse Ordinis sed de bene esse Al Priestes for the moste parte are as simple and as iude after the receiuinge of Priesthoode as they were before Therefore we must saie that Knowledge is not the Principal Keie not any Keie at al of it selfe but as it is ioined with the Authoritie of Bindinge or Loosinge And this Keie of Knowledge is not of the Substance of the Order of Priesthoode but of the better beinge of the same And therefore to encrease M. Hardinges number of Keies he saithe Quidam habent Scientiam Clauium quidam Clauiculam quidam nullam Somme haue the Knowledge of the Keies somme a pretie litle Keie somme no Keie at al. In this case it were good for M. Hardinge to resolue his Reader when the Prieste hath nothinge els but a Pretie litle Keie or no Keie at al what Authoritie he hath either to Open or to Shutte M. Hardinge replieth farther VVee haue Remission of Sinnes in the Ministration of the Sacramentes Therefore wee haue it not onely by the hearinge of the VVoorde of God This Obiection touched and partely answeared a litle before S. Augustine calleth the Sacramentes Verba Visibilia Woordes Visible for that in them as in liuely Images the Deathe of Christe is sensibly sette before our eies For the woorde of God is the Substance and Life of al Sacramentes and without the same Sacramentes what so euer are no Sacramentes And therefore S. Augustine saithe as it is alleged before Quare non ait vos mundi estis propter Baptismum quo lot● estis Sed ait propter Verbum quod locutus sum vobis Nisi quia in Aqua

Man doothe moste abhorre vvith the pretense of this saieinge in the Gospel where as our Lorde saithe thus I haue many thinges to saie vnto you but as nowe ye are not hable to beare them Euen so saithe Tertullian Eadem dementia confitentur Apostolos quidem nihil ignorasse nec diuersa inter se praedicasse Sed non omnia volunt illos omnibus reuelasse Sed quaedam Palàm Vniuersis quaedam secretò Paucis demandasse By a like kinde of Madnesse they Confesse that the Apostles in deede were ignorante of no thinge nor taught any contrarie Doctrine emonge themselues But they saie The Apostles reucied not al thinges to al menne but shewed certaine thinges openly and to al and other certaine thinges secretely and vnto a fevve By sutche right helde sommetime the greate Heretique Arius For euen so saide he then as M. Hardinge saithe nowe Ex Electis Dei secundum Fidem Peritis Dei Rectigradis oui Sanctum Dei Spiritum acceperunt ego ita didici These thinges haue I learned not of y● Scriptures but of the Chosen of God according to Faithe of the skilful in Godly vnderstandinge of them that walkte vprightly and had receiued the Sprite of God that is to sale by Tradition So Epiphanius saithe The Heretiques called Caiani auouched al theire solies and Heresies not by the Scriptures but by Tradition as they saide from S. Paule and tooke vpon them to knowe al those Secrete woordes that S. Paule had hearde in the Thirde Heauen If M. Hardinge maie haue leaue to handle the same weapons I doubte not but he wil soone be hable to proue that bothe his Holy Breade his Holy VVater and what so euer shal please him els came by Tradition directly from the Apostles and from Christe him selfe But S. Paule when he saide I vvil comme and take order he meante not to diuise any other Scripture or Newe Verities that they had not knowen before but onely to appointe them in what place at what time in what order and with what other Circumstances the Holy Ministration and other like Ecclesiastical Offices should be vsed As for these fantasies that M. Hardinge and his felowes haue imagined S. Augustine saithe cùm Christus ipse tacuerit quis nostrum dicat Ista vel illa sunt Aut si dicere audeat vnde probat Quis enim est tam vanus aut tam temeratius qui cùm dixerit etiam vera quibas voluerit quae voluerit fine vllo Testimonio Diuino affirmet ea esse quae tunc Dominus dicere noluit For as mutche as Christe him selfe hath not reuesed these thinges whiche of vs wil saie they be these or these Or if he so saie hovve can he proue it For who is there either so vaine or so rashe who notwithstanding he speake the Truthe to whom he listeth and what he listeth wil affirme vvithout any Testimonie of the Scriptures that these be the thinges that the Lorde then vvould not Open Sutche thinges they be S. Hierome saithe are cutte of with the Swerde that is to saie with the Woorde of God M. Hardinge saithe these expresse Woordes Persona Ingenitus Homousios are not found in the Scriptures So saide the Arian Heretiques too as wel as he But what foreeth that Epiphanius saith Nomen Substantiae non ponitur nudè nec in Veteri nec in Nouo Testamento Sensus autem eius Nominis vbique est This very woorde Substantia is not plainely expressed neither in the Newe nor in the Olde Temente But the sense and meaninge of that VVoorde is eueryvvhere So saith Anthanasius Tametfi haec voces in Scriptura non reperiuntur tamen habent earn Sententiam quam Scripturae volunt Notwithstanding these woordes be not founde expressed in the Scripture yet haue they the same sense and meaninge that the scripture willeth Touchinge the Perpetual Virginitie of that Blessed Virgine the Mother of Christe whiche M. Hardinge saithe cannot be proued by any Scriptures Gennadius writeth thus Heluidij prauitatem arguens Hieronymus Libellum Documentis Scripturarum Sufficienter factum aduersus cum edidu S. Hierome repreuinge the wilful lewdnesse of the Heretique Heluidius denieinge the Perpetual Virginitie of Christes Mother sette foorth a Booke against him furnished vvith sufficiēte Testimomonies of the Scriptures Gennadius saithe the Perpetual Virginitie of Our Lady is proued sufficiently by the Scriptures M. Hardinge onely to mainteine his quarrel saith It cannot be proued by any Scriptures but standeth onely by Tradition S. Hierome him selfe in so vaine a contention moued by an Heretique thought it sufficient to answeare thus Mariam nupsisse post partum non credimus quia non legimus Wee beleeue not that Marie was Married againe after her Childebearinge bicause vvee reade it not Here M. Hardinge thinketh to oppresse vs with the Olde Heretiques Ordinarie question Hovve knovve you saith he that the Scriptures be the Scriptures Hovv knovve you that the Gospel of Thomas Bartholomewe and Nicodeme are no Scriptures Thus they laboure to pulle al credite from the Woorde of God and sende vs onely to theire Traditions Of God and his Woorde they would euermore haue vs to stande in doubte but of the Pope and his Woorde they say in any wise wée male not doubte Hosius a special Proctoure of that side saithe Quod Ecclesia docet id est Expressum Verbum Dei What so euer the Churche teacheth he meaneth the Churche of Rome that is the very Expresse VVoorde of God A man might wel demaunde the like question of M. Hardinge Hovv knovv you that the Sonne is the Sonne Or that the Moene is the Moene Or hovve knovve you that the Churche is the Churche Or that the Congregation of the Wicked is not the Churche Sutche idle questions the Olde Heretiques the Manichées demaunded of S. augustine But S. Augustine answeared them Si quaeratis à nob is vnde nos sciamus Apostolorum esse istas literas breuiter vobis respondemus Inde nos scire vnde vos scitis illas literas esse Manichaei If you demaunde of vs hovve vvee knovve that these be the Apostles writinges wee make you this shorte answeare Euen so wee knowe that Oure writinges are of the Apostles as you knowe that your writinges are of the Heretique Manichee But for further answeare I recken M. Hardinge cannot be ignorant that the Gospel of Thomas Bartholomevve Nicodeme and sutche others were neuer written by them whoe 's names they beare but were wickedly and falsely countrefeited vnder their names by sundrie Heretiques S. Ambrose saithe Erant Pseudopropherae c. Erat autem populi gratia discernere Spiritus vt cogno scerer quos referre deberet in numerum Propherarum quos autem quasi bonus Nummularius reprobare Sic nunc in Nouo Testamento multi Euāgelia scribere conati sunt quae boni Nummularij non probauerunt There were False Prophetes c.

nedes be true If we saie the same blame vs not Neither saie we that onely but also that ye are Heretikes VVhereby the measure of your iniquitie is increaced The same crime ye woulde impure vnto vs if ye wisie howe If ye haue no more to laie to our charge but that we haue foresaken the Grekes ye shal not be offended with the world if it geue vs the title name and estimation of Catholikes as heretofore For remember your selues we haue not forsaken he Grekes but the Greekes in some pointes haue forsaken vs. By the name of vs alwaies I vnderstande the Catholike Churche euen the Holy Romaine Churche whose faithe we professe and with whom we communicate And howe standeth it with your lerninge that we receiued the faithe first from the Grekes For where ye saie we haue forsaken the Primitiue Churche yea Christe himselfe and the Apos●les ye haue tolde vs this so often that now we take them to be but wordes of course and a common blaste of your railing sprite The Romaine Churche receiued the faithe from Ierusalem and not from Grece as the reste of the world did according to the Prophecie De Siō exibit lex c. As for the land of Britaine our natiue country if the faithe were firste brought hither by Ioseph of Arimathaea and his felowes as by old tradition we are told then was the Church here first planted by faithful Iewes and not by Grekes This beinge true we maruel what ye meane to charge vs with forsaking the Grekes specially where ye saie we firste receiued the faith from them ▪ VVhiche is no truer then that we receiued our Englishe language from them The B. of Sarisburie It were no shame for you M. Hardinge to confesse that the Churche of Rome firste receiued her Faithe from the Churches of Graecia Neither are they so vtterly voide of Learninge that haue saide the same Rather I marueile what Learninge can leade you to sate the contrarie S. Augustine saithe Terra Graecorum vnde vbique destinata est Fides The Land of Graecia from whence the Faithe into al places was sente abroade Againe he saithe Radix Orientalium Ecclesiarum vnde Euangelium in Aphricam venit The Roote of the Easte Churches from whence the Gospel came into Aphrica S. Chrysostome saithe vnto the people of Antioche Christianorum nomen ▪ velut ex quodam Fonte hinc incipiens omnem mundum inundauit The name of Christians beginninge firste from this Cittie of Antioche as from a Springe hath flowed ouer the whole worlde The Bishoppes of the Easte wrote thus vnto Iulius the Bishop of Rome Ad Ecclesiam Romanā ab Oriente Praedicatores Dogmatis aduenerūt The Preachers of Christian Doctrine came frō that Easte to the Churche of Rome Likewise S. Basile saith The Gospel of the Kingedome springing vp first in the Church of Graecia was frō thence published abroade into al the world Eusebius saithe Lucis virtus Sacrae Religionis Lex beneficio Dei quasi è sinu Orientis profecta cunctum simul Orbem Sacro Iubare illustrauit The power of the Light and the Lawe of Holy Religion by Goddes benefite springinge out as it were from the bosome of the Easte hath shined ouer the whole worlde togeather with a blessed beame The Emperoure Iustinian saithe Constantinopolis Religionis Fidei Mater perpetua Constantinople is the Euerlastinge Mother of Faithe and Religion And likewise againe Sacrosancta Cōstantinopolitanae Ciuitatis Ecclesia Mater Pietatis nostrae Christianorum Orthodoxae Religionis omnium The moste Holy Churche of the Cittie of Constantinople the Mother of oure Holinesse and the Mother of al Christians of the Catholique Faithe In like sorte the Churche of Constantinople euen vntil this daie intituleth it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Churche of Constantinople the Mother and Maistresse of al that be Catholique To be shorte if ye wil not beleue any of these yet at leaste yee maie beleue your owne Felowes The Bishop of Bitonto in youre late Chapter at Trident vttered these woordes as it maie wel appeare with lusty courage Eia igitur Graecia Mater Nostra cui id torum debet quod habet Latina Ecclesia O therefore oure Mother Graecia vnto whom the Latine Churche or the Churche of Rome is beholden for al that euer she hath These thinges M. Hardinge beinge true wee marueile what shoulde moue you to denie that yee first receiued the Faithe from the Churche of Graecia Touchinge the mater it selfe it is written thus in youre owne Councelles Si Graeci per quandam Scissuram diuiduntur à Latinis ita Latini à Graecis Et ideo videtur quòd Si Graeci debent dici Schismatici propter huiusmodi Diuisionem eadem ratione Latini praetereà Graeci magis seruant Antiquas Consuetudines Apostolorum Discipulorum Christi in Barbis c. If the Grekes by a certaine Diuision be sundred from the Latines euen so be the Latines sundred from the Greekes And therefore it seemeth if the Greekes in respecte of this Diuision ought to be called Schismatiques that then the Latines also ought so to be called in like case Furthermore the Greekes doo more duely keepe the Olde Customes of the Apostles and of Christles Disciples touchinge Beardes c. then doo the Latines The Apologie Cap. 15. Diuision 1. For though those Greekes who this daie professe Religion and the name of Christe haue many thinges corrupted amongest them yet holde thei stil a great number of those thinges whiche they receiued from the Apostles They haue neither Priuate Masses nor mangled Sacramentes nor Purgatories nor Pardones And as for the titles of Highe Bishoppes and those glorious names they esteeme them so as whosoeuer he were that woulde take vpon him the same and woulde be called either Vniuersal Bishop or the Head of the Vniuersal Churche they make no doubte to cal sutche a one both a passinge proude man and a man that woorketh despite againste al the other Bishoppes his Brethren and a plaine Heretique M. Hardinge As ye haue oftentimes belied vs so nowe ye belie the poore Greekes So little are ye able to saie somewhat and therein to saie truthe For they haue Masse commonly without companie to communicate with the Prieste whiche ye cal Priuate Masse so is it al Greece ouer so is it in Asia in Syria in Assyria in Armenia and where so euer the Religion of Christe is professed As amonge the Greekes in Venis I my selfe and diuerse of oure countrie menne haue seene it commonly practized Like wise praie they al for the dead and thinke them to be relieued by the praiers oblations almose and deedes of charitie doone for them by the liuinge VVhiche minde and opinion implieth that faith whiche the Churche holdeth of purgatorie But though saie ye those Greekes haue many thinges corrupted yet holde they stil a greate number of those thinges whiche they